The Metaphysical Foundation of Buddhism and Modern Science

The conventionalized abstractions prevalent in epistemological theory are
very far from the concrete facts of experience. The word 'feelin' has
the merit of preserving this double significance of subjective form and
of the apprehension of an object. It avoids the disjecta membra provided
by abstraction. [The genetic description of the process of
'emotionalization' is considered in my 'Symbolism, Its Meaning and
Effect' and also in Process and Reality Pt. II, Ch. VIII and throughout
Pt. III.]
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Section XII. Thus an occasion of human experience is one illustration of
the required doctrine of connectedness.
Bradley's authority can be quoted in support. He writes: [Loc. cit., p. 175]
"At every moment my stage of experience, whatever else it is, is a whole
of which I am immediately aware. It is an experienced 'non-relational'
unity of many in one." Here Bradley by 'non-relational' apparently means
that experience is not a relation of an experient to something external to
it, but is itself the 'inclusive whole' which is the required connectedness
of 'many in one'.
In this I thoroughly agree, holding that the connectedness of things is
nothing else than the togetherness of things in occasions of experience.
Of course, such occasions are only rarely occasions of human experience.
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